Vedas are also called śruti ("what is heard") literature,[8] distinguishing them from other religious texts, which are called smṛti ("what is remembered"). The Veda, for orthodox Indian theologians, are considered revelations seen by ancient sages after intense meditation, and texts that have been more carefully preserved since ancient times.[9][10] In the Hindu Epic the Mahabharata, the creation of Vedas is credited to Brahma.[11] The Vedic hymns themselves assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot.[10][note 1]

According to tradition, Vyasa is the compiler of the Vedas, who arranged the four kinds of mantras into four Samhitas.[13][14] There are four Vedas: the Rigveda, the Yajurveda, the Samaveda and the Atharvaveda.[15][16] Each Veda has been subclassified into four major text types – the Samhitas (mantras and benedictions), the Aranyakas (text on rituals, ceremonies, sacrifices and symbolic-sacrifices), the Brahmanas (commentaries on rituals, ceremonies and sacrifices), and the Upanishads (texts discussing meditation, philosophy and spiritual knowledge).[15][17][18] Some scholars add a fifth category – the Upasanas (worship).[19][20]

The various Indian philosophies and denominations have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their scriptural authority are classified as "orthodox" (āstika).[note 2] Other śramaṇa traditions, such as Lokayata, Carvaka, Ajivika, Buddhism and Jainism, which did not regard the Vedas as authorities, are referred to as "heterodox" or "non-orthodox" (nāstika) schools.[22][23] Despite their differences, just like the texts of the śramaṇa traditions, the layers of texts in the Vedas discuss similar ideas and concepts.[22]

Contents

Etymology and usage

The Sanskrit word véda "knowledge, wisdom" is derived from the root vid- "to know". This is reconstructed as being derived from the Proto-Indo-European root *u̯eid-, meaning "see" or "know".[24]

The Sanskrit term veda as a common noun means "knowledge".[26] The term in some contexts, such as hymn 10.93.11 of the Rigveda, means "obtaining or finding wealth, property",[27] while in some others it means "a bunch of grass together" as in a broom or for ritual fire.[28]

Vedas are called Maṛai or Vaymoli in parts of South India. Marai literally means "hidden, a secret, mystery". But Tamil Naanmarai mentioned in Tholkappiam isn't Sanskrit Vedas.[32][33] In some south Indian communities such as Iyengars, the word Veda includes the Tamil writings of the Alvar saints, such as Divya Prabandham, for example Tiruvaymoli.[34]

Transmission of texts in the Vedic period was by oral tradition, preserved with precision with the help of elaborate mnemonic techniques. A literary tradition is traceable in post-Vedic times, after the rise of Buddhism in the Maurya period,[note 3] perhaps earliest in the Kanva recension of the Yajurveda about the 1st century BCE; however oral tradition of transmission remained active. Witzel suggests the possibility of written Vedic texts towards the end of 1st millennium BCE.[41] Some scholars such as Jack Goody state that "the Vedas are not the product of an oral society", basing this view by comparing inconsistencies in the transmitted versions of literature from various oral societies such as the Greek, Serbia and other cultures, then noting that the Vedic literature is too consistent and vast to have been composed and transmitted orally across generations, without being written down.[42] However, adds Goody, the Vedic texts likely involved both a written and oral tradition, calling it a "parallel products of a literate society".[40][42]

Due to the ephemeral nature of the manuscript material (birch bark or palm leaves), surviving manuscripts rarely surpass an age of a few hundred years.[43] The Sampurnanand Sanskrit University has a Rigveda manuscript from the 14th century;[44] however, there are a number of older Veda manuscripts in Nepal that are dated from the 11th century onwards.[45]

Vedic Sanskrit corpus

The Samhitas (Sanskrit saṃhitā, "collection"), are collections of metric texts ("mantras"). There are four "Vedic" Samhitas: the Rig-Veda, Sama-Veda, Yajur-Veda, and Atharva-Veda, most of which are available in several recensions (śākhā). In some contexts, the term Veda is used to refer to these Samhitas. This is the oldest layer of Vedic texts, apart from the Rigvedic hymns, which were probably essentially complete by 1200 BCE, dating to c. the 12th to 10th centuries BCE. The complete corpus of Vedic mantras as collected in Bloomfield's Vedic Concordance (1907) consists of some 89,000 padas (metrical feet), of which 72,000 occur in the four Samhitas.[51]

The Brahmanas are prose texts that comment and explain the solemn rituals as well as expound on their meaning and many connected themes. Each of the Brahmanas is associated with one of the Samhitas or its recensions.[52][53] The Brahmanas may either form separate texts or can be partly integrated into the text of the Samhitas. They may also include the Aranyakas and Upanishads.

The Aranyakas, "wilderness texts" or "forest treaties", were composed by people who meditated in the woods as recluses and are the third part of the Vedas. The texts contain discussions and interpretations of ceremonies, from ritualistic to symbolic meta-ritualistic points of view.[54] It is frequently read in secondary literature.

The Vedas (sruti) are different from Vedic era texts such as Shrauta Sutras and Gryha Sutras, which are smriti texts. Together, the Vedas and these Sutras form part of the Vedic Sanskrit corpus.[56][57][58]

While production of Brahmanas and Aranyakas ceased with the end of the Vedic period, additional Upanishads were composed after the end of the Vedic period.[59]

The Brahmanas, Aranyakas, and Upanishads, among other things, interpret and discuss the Samhitas in philosophical and metaphorical ways to explore abstract concepts such as the Absolute (Brahman), and the soul or the self (Atman), introducing Vedanta philosophy, one of the major trends of later Hinduism. In other parts, they show evolution of ideas, such as from actual sacrifice to symbolic sacrifice, and of spirituality in the Upanishads. This has inspired later Hindu scholars such as Adi Shankara to classify each Veda into karma-kanda (कर्म खण्ड, action/ritual-related sections) and jnana-kanda (ज्ञान खण्ड, knowledge/spirituality-related sections).[19][60]

Shruti literature

The texts considered "Vedic" in the sense of "corollaries of the Vedas" is less clearly defined, and may include numerous post-Vedic texts such as the later Upanishads and the Sutra literature. Texts not considered to be shruti are known as smriti (Sanskrit: smṛti; "the remembered"), or texts of remembered traditions. This indigenous system of categorization was adopted by Max Müller and, while it is subject to some debate, it is still widely used. As Axel Michaels explains:[55]

These classifications are often not tenable for linguistic and formal reasons: There is not only one collection at any one time, but rather several handed down in separate Vedic schools; Upanişads ... are sometimes not to be distinguished from Āraṇyakas...; Brāhmaṇas contain older strata of language attributed to the Saṃhitās; there are various dialects and locally prominent traditions of the Vedic schools. Nevertheless, it is advisable to stick to the division adopted by Max Müller because it follows the Indian tradition, conveys the historical sequence fairly accurately, and underlies the current editions, translations, and monographs on Vedic literature."[55]

The Upanishads are largely philosophical works, some in dialogue form. They are the foundation of Hindu philosophical thought and its diverse traditions.[61][62] Of the Vedic corpus, they alone are widely known, and the central ideas of the Upanishads are at the spiritual core of Hindus.[61][63]

Vedic schools or recensions

The four Vedas were transmitted in various śākhās (branches, schools).[64][65] Each school likely represented an ancient community of a particular area, or kingdom.[65] Each school followed its own canon. Multiple recensions are known for each of the Vedas.[64] Thus, states Witzel as well as Renou, in the 2nd millennium BCE, there was likely no canon of one broadly accepted Vedic texts, no Vedic “Scripture”, but only a canon of various texts accepted by each school. Some of these texts have survived, most lost or yet to be found. Rigveda that survives in modern times, for example, is in only one extremely well preserved school of Śåkalya, from a region called Videha, in modern north Bihar, south of Nepal.[66] The Vedic canon in its entirety consists of texts from all the various Vedic schools taken together.[65]

Each of the four Vedas were shared by the numerous schools, but revised, interpolated and adapted locally, in and after the Vedic period, giving rise to various recensions of the text. Some texts were revised into the modern era, raising significant debate on parts of the text which are believed to have been corrupted at a later date.[67][68] The Vedas each have an Index or Anukramani, the principal work of this kind being the general Index or Sarvānukramaṇī.[69][70]

Prodigious energy was expended by ancient Indian culture in ensuring that these texts were transmitted from generation to generation with inordinate fidelity.[71] For example, memorization of the sacred Vedas included up to eleven forms of recitation of the same text. The texts were subsequently "proof-read" by comparing the different recited versions. Forms of recitation included the jaṭā-pāṭha (literally "mesh recitation") in which every two adjacent words in the text were first recited in their original order, then repeated in the reverse order, and finally repeated in the original order.[72] That these methods have been effective, is testified to by the preservation of the most ancient Indian religious text, the Rigveda, as redacted into a single text during the Brahmana period, without any variant readings within that school.[72]

The Vedas were likely written down for the first time around 500 BCE.[73] However, all printed editions of the Vedas that survive in the modern times are likely the version existing in about the 16th century AD.[74]

Four Vedas

Of these, the first three were the principal original division, also called "trayī vidyā"; that is, "the triple science" of reciting hymns (Rigveda), performing sacrifices (Yajurveda), and chanting songs (Samaveda).[76][77] The Rigveda is the oldest work, which Witzel states are probably from the period of 1900 to 1100 BCE. Witzel, also notes that it is the Vedic period itself, where incipient lists divide the Vedic texts into three (trayī) or four branches: Rig, Yajur, Sama and Atharva.[65]

Each Veda has been subclassified into four major text types – the Samhitas (mantras and benedictions), the Aranyakas (text on rituals, ceremonies such as newborn baby's rites of passage, coming of age, marriages, retirement and cremation, sacrifices and symbolic-sacrifices), the Brahmanas (commentaries on rituals, ceremonies and sacrifices), and the Upanishads (text discussing meditation, philosophy and spiritual knowledge).[15][17][18] The Upasanas (short ritual worship-related sections) are considered by some scholars[19][20] as the fifth part. Witzel notes that the rituals, rites and ceremonies described in these ancient texts reconstruct to a large degree the Indo-European marriage rituals observed in a region spanning the Indian subcontinent, Persia and the European area, and some greater details are found in the Vedic era texts such as the Grhya Sūtras.[78]

Only one version of the Rigveda is known to have survived into the modern era.[66] Several different versions of the Sama Veda and the Atharva Veda are known, and many different versions of the Yajur Veda have been found in different parts of South Asia.[79]

The books were composed by poets from different priestly groups over a period of several centuries from roughly the second half of the 2nd millennium BCE (the early Vedic period), starting with the Punjab (Sapta Sindhu) region of the northwest Indian subcontinent.[84] The Rigveda is structured based on clear principles – the Veda begins with a small book addressed to Agni, Indra, and other gods, all arranged according to decreasing total number of hymns in each deity collection; for each deity series, the hymns progress from longer to shorter ones, but the number of hymns per book increases. Finally, the meter too is systematically arranged from jagati and tristubh to anustubh and gayatri as the text progresses.[65] In terms of substance, the nature of hymns shift from praise of deities in early books to Nasadiya Sukta with questions such as, "what is the origin of the universe?, do even gods know the answer?",[80] the virtue of Dāna (charity) in society,[85] and other metaphysical issues in its hymns.[86]

There are similarities between the mythology, rituals and linguistics in Rigveda and those found in ancient central Asia, Iranian and Hindukush (Afghanistan) regions.[87]

Samaveda

The Samaveda Samhita[88] consists of 1549 stanzas, taken almost entirely (except for 75 mantras) from the Rigveda.[55][89] The Samaveda samhita has two major parts. The first part includes four melody collections (gāna, गान) and the second part three verse “books” (ārcika, आर्चिक).[89] A melody in the song books corresponds to a verse in the arcika books. Just as in the Rigveda, the early sections of Samaveda typically begin with hymns to Agni and Indra but shift to the abstract. Their meters shift also in a descending order. The songs in the later sections of the Samaveda have the least deviation from the hymns derived from the Rigveda.[89]

In the Samaveda, some of the Rigvedic verses are repeated.[90] Including repetitions, there are a total of 1875 verses numbered in the Samaveda recension translated by Griffith.[91] Two major recensions have survived, the Kauthuma/Ranayaniya and the Jaiminiya. Its purpose was liturgical, and they were the repertoire of the udgātṛ or "singer" priests.[92]

Yajurveda

The Yajurveda Samhita consists of prose mantras.[93] It is a compilation of ritual offering formulas that were said by a priest while an individual performed ritual actions such as those before the yajna fire.[93]

A page from the Taittiriya Samhita, a layer of text within the Yajurveda

The earliest and most ancient layer of Yajurveda samhita includes about 1,875 verses, that are distinct yet borrow and build upon the foundation of verses in Rigveda.[94] Unlike the Samaveda which is almost entirely based on Rigveda mantras and structured as songs, the Yajurveda samhitas are in prose and linguistically, they are different from earlier Vedic texts.[95] The Yajur Veda has been the primary source of information about sacrifices during Vedic times and associated rituals.[96]

There are two major groups of texts in this Veda: the "Black" (Krishna) and the "White" (Shukla). The term "black" implies "the un-arranged, motley collection" of verses in Yajurveda, in contrast to the "white" (well arranged) Yajurveda.[97] The White Yajurveda separates the Samhita from its Brahmana (the Shatapatha Brahmana), the Black Yajurveda intersperses the Samhita with Brahmana commentary. Of the Black Yajurveda, texts from four major schools have survived (Maitrayani, Katha, Kapisthala-Katha, Taittiriya), while of the White Yajurveda, two (Kanva and Madhyandina).[98][99] The youngest layer of Yajurveda text is not related to rituals nor sacrifice, it includes the largest collection of primary Upanishads, influential to various schools of Hindu philosophy.[100][101]

Atharvaveda

The Artharvaveda Samhita is the text 'belonging to the Atharvan and Angirasa poets. It has about 760 hymns, and about 160 of the hymns are in common with the Rigveda.[102] Most of the verses are metrical, but some sections are in prose.[102] Two different versions of the text – the Paippalāda and the Śaunakīya – have survived into the modern times.[102][103] The Atharvaveda was not considered as a Veda in the Vedic era, and was accepted as a Veda in late 1st millennium BCE.[104][105] It was compiled last,[106] probably around 900 BCE, although some of its material may go back to the time of the Rigveda,[107] or earlier.[102]

The Atharvaveda is sometimes called the "Veda of magical formulas",[108] an epithet declared to be incorrect by other scholars.[109] The Samhita layer of the text likely represents a developing 2nd millennium BCE tradition of magico-religious rites to address superstitious anxiety, spells to remove maladies believed to be caused by demons, and herbs- and nature-derived potions as medicine.[110][111] The text, states Kenneth Zysk, is one of oldest surviving record of the evolutionary practices in religious medicine and reveals the "earliest forms of folk healing of Indo-European antiquity".[112] Many books of the Atharvaveda Samhita are dedicated to rituals without magic, such as to philosophical speculations and to theosophy.[109]

The Atharva veda has been a primary source for information about Vedic culture, the customs and beliefs, the aspirations and frustrations of everyday Vedic life, as well as those associated with kings and governance. The text also includes hymns dealing with the two major rituals of passage – marriage and cremation. The Atharva Veda also dedicates significant portion of the text asking the meaning of a ritual.[113]

Brahmanas

The Brahmanas are commentaries, explanation of proper methods and meaning of Vedic Samhita rituals in the four Vedas.[114] They also incorporate myths, legends and in some cases philosophy.[114][53] Each regional Vedic shakha (school) has its own operating manual-like Brahmana text, most of which have been lost.[115] A total of 19 Brahmana texts have survived into modern times: two associated with the Rigveda, six with the Yajurveda, ten with the Samaveda and one with the Atharvaveda. The oldest dated to about 900 BCE, while the youngest Brahmanas (such as the Shatapatha Brahmana), were complete by about 700 BCE.[116][117] According to Jan Gonda, the final codification of the Brahmanas took place in pre-Buddhist times (ca. 600 BCE).[118]

The substance of the Brahmana text varies with each Veda. For example, the first chapter of the Chandogya Brahmana, one of the oldest Brahmanas, includes eight ritual suktas (hymns) for the ceremony of marriage and rituals at the birth of a child.[119][120] The first hymn is a recitation that accompanies offering a Yajna oblation to Agni (fire) on the occasion of a marriage, and the hymn prays for prosperity of the couple getting married.[119][121] The second hymn wishes for their long life, kind relatives, and a numerous progeny.[119] The third hymn is a mutual marriage pledge, between the bride and groom, by which the two bind themselves to each other. The sixth through last hymns of the first chapter in Chandogya Brahmana are ritual celebrations on the birth of a child and wishes for health, wealth, and prosperity with a profusion of cows and artha.[119] However, these verses are incomplete expositions, and their complete context emerges only with the Samhita layer of text.[122]

Aranyakas and Upanishads

The Aranyakas layer of the Vedas include rituals, discussion of symbolic meta-rituals, as well as philosophical speculations.[20][54]

Aranyakas, however, neither are homogeneous in content nor in structure.[54] They are a medley of instructions and ideas, and some include chapters of Upanishads within them. Two theories have been proposed on the origin of the word Aranyakas. One theory holds that these texts were meant to be studied in a forest, while the other holds that the name came from these being the manuals of allegorical interpretation of sacrifices, for those in Vanaprastha (retired, forest-dwelling) stage of their life, according to the historic age-based Ashrama system of human life.[123]

The Upanishads reflect the last composed layer of texts in the Vedas. They are commonly referred to as Vedānta, variously interpreted to mean either the "last chapters, parts of the Vedas" or "the object, the highest purpose of the Veda".[124] The concepts of Brahman (Ultimate Reality) and Ātman (Soul, Self) are central ideas in all the Upanishads,[125][126] and "Know your Ātman" their thematic focus.[126][127] The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions.[61][128] Of the Vedic corpus, they alone are widely known, and the central ideas of the Upanishads have influenced the diverse traditions of Hinduism.[61][129]

Aranyakas are sometimes identified as karma-kanda (ritualistic section), while the Upanishads are identified as jnana-kanda (spirituality section).[19][130] In an alternate classification, the early part of Vedas are called Samhitas and the commentary are called the Brahmanas which together are identified as the ceremonial karma-kanda, while Aranyakas and Upanishads are referred to as the jnana-kanda.[131]

Post-Vedic literature

Vedanga

The Vedangas developed towards the end of the vedic period, around or after the middle of the 1st millennium BCE. These auxiliary fields of Vedic studies emerged because the language of the Vedas, composed centuries earlier, became too archaic to the people of that time.[132] The Vedangas were sciences that focused on helping understand and interpret the Vedas that had been composed many centuries earlier.[132]

Vedangas developed as ancillary studies for the Vedas, but its insights into meters, structure of sound and language, grammar, linguistic analysis and other subjects influenced post-Vedic studies, arts, culture and various schools of Hindu philosophy.[136][137][138] The Kalpa Vedanga studies, for example, gave rise to the Dharma-sutras, which later expanded into Dharma-shastras.[132][139]

Parisista

Pariśiṣṭa "supplement, appendix" is the term applied to various ancillary works of Vedic literature, dealing mainly with details of ritual and elaborations of the texts logically and chronologically prior to them: the Samhitas, Brahmanas, Aranyakas and Sutras. Naturally classified with the Veda to which each pertains, Parisista works exist for each of the four Vedas. However, only the literature associated with the Atharvaveda is extensive.

The Āśvalāyana Gṛhya Pariśiṣṭa is a very late text associated with the Rigveda canon.

The Gobhila Gṛhya Pariśiṣṭa is a short metrical text of two chapters, with 113 and 95 verses respectively.

The Kātiya Pariśiṣṭas, ascribed to Kātyāyana, consist of 18 works enumerated self-referentially in the fifth of the series (the Caraṇavyūha) and the Kātyāyana Śrauta Sūtra Pariśiṣṭa.

The KṛṣṇaYajurveda has 3 parisistas The Āpastamba Hautra Pariśiṣṭa, which is also found as the second praśna of the Satyasāḍha Śrauta Sūtra', the Vārāha Śrauta Sūtra Pariśiṣṭa

For the Atharvaveda, there are 79 works, collected as 72 distinctly named parisistas.[140]

Upaveda

The term upaveda ("applied knowledge") is used in traditional literature to designate the subjects of certain technical works.[141][142] Lists of what subjects are included in this class differ among sources.
The Charanavyuha mentions four Upavedas:[143]

Let drama and dance (Nātya, नाट्य) be the fifth vedic scripture. Combined with an epic story, tending to virtue, wealth, joy and spiritual freedom, it must contain the significance of every scripture, and forward every art. Thus, from all the Vedas, Brahma framed the Nātya Veda. From the Rig Veda he drew forth the words, from the Sama Veda the melody, from the Yajur Veda gesture, and from the Atharva Veda the sentiment.

Puranas

The Puranas is a vast genre of encyclopedic Indian literature about a wide range of topics particularly myths, legends and other traditional lore.[152] Several of these texts are named after major Hindu deities such as Vishnu, Shiva and Devi.[153][154] There are 18 Maha Puranas (Great Puranas) and 18 Upa Puranas (Minor Puranas), with over 400,000 verses.[152]

Western Indology

The study of Sanskrit in the West began in the 17th century. In the early 19th century, Arthur Schopenhauer drew attention to Vedic texts, specifically the Upanishads.
The importance of Vedic Sanskrit for Indo-European studies was also recognized in the early 19th century.
English translations of the Samhitas were published in the later 19th century, in the Sacred Books of the East series edited by Müller between 1879 and 1910.[161]Ralph T. H. Griffith also presented English translations of the four Samhitas, published 1889 to 1899.

^Elisa Freschi (2012): The Vedas are not deontic authorities in absolute sense and may be disobeyed, but are recognized as an deontological epistemic authority by a Hindu orthodox school;[21] (Note: This differentiation between epistemic and deontic authority is true for all Indian religions)

^The early Buddhist texts are also generally believed to be of oral tradition, with the first Pali Canon written many centuries after the death of the Buddha.[40]

^Sukumar Dutt (1988) [First published in 1962]. Buddhist Monks And Monasteries of India: Their History And Contribution To Indian Culture. George Allen and Unwin Ltd, London. ISBN81-208-0498-8. pg. 332-333

^according to ISKCON, Hindu Sacred Texts, "Hindus themselves often use the term to describe anything connected to the Vedas and their corollaries (e.g. Vedic culture)".

^37,575 are Rigvedic. Of the remaining, 34,857 appear in the other three Samhitas, and 16,405 are known only from Brahmanas, Upanishads or Sutras

^Klaus Klostermaier (1994), A Survey of Hinduism, Second Edition, State University of New York Press, ISBN978-0791421093, pages 67-69

^The Vedic Sanskrit corpus is incorporated in A Vedic Word Concordance (Vaidika-Padānukrama-Koṣa) prepared from 1930 under Vishva Bandhu, and published in five volumes in 1935-1965. Its scope extends to about 400 texts, including the entire Vedic Sanskrit corpus besides some "sub-Vedic" texts. Volume I: Samhitas, Volume II: Brahmanas and Aranyakas, Volume III: Upanishads, Volume IV: Vedangas; A revised edition, extending to about 1800 pages, was published in 1973-1976.

^Edward Roer (Translator), Shankara's Introduction at Google Books to Brihad Aranyaka Upanishad at pages 1-5; Quote - "The Vedas are divided in two parts, the first is the karma-kanda, the ceremonial part, also (called) purva-kanda, and treats on ceremonies; the second part is the jnana kanda, the part which contains knowledge, also named uttara-kanda or posterior part, and unfolds the knowledge of Brahma or the universal soul."

^ abcdWendy Doniger (1990), Textual Sources for the Study of Hinduism, 1st Edition, University of Chicago Press, ISBN978-0226618470, pages 2-3; Quote: "The Upanishads supply the basis of later Hindu philosophy; they alone of the Vedic corpus are widely known and quoted by most well-educated Hindus, and their central ideas have also become a part of the spiritual arsenal of rank-and-file Hindus."

^Wiman Dissanayake (1993), Self as Body in Asian Theory and Practice (Editors: Thomas P. Kasulis et al.), State University of New York Press, ISBN978-0791410806, page 39; Quote: "The Upanishads form the foundations of Hindu philosophical thought and the central theme of the Upanishads is the identity of Atman and Brahman, or the inner self and the cosmic self.";Michael McDowell and Nathan Brown (2009), World Religions, Penguin, ISBN978-1592578467, pages 208-210

^Patrick Olivelle (2014), The Early Upanisads, Oxford University Press, ISBN978-0195352429, page 3; Quote: "Even though theoretically the whole of vedic corpus is accepted as revealed truth [shruti], in reality it is the Upanishads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu. Upanishads are the scriptures par excellence of Hinduism".

^For example,Hymn 1.164.34, "What is the ultimate limit of the earth?", "What is the center of the universe?", "What is the semen of the cosmic horse?", "What is the ultimate source of human speech?"Hymn 1.164.34, "Who gave blood, soul, spirit to the earth?", "How could the unstructured universe give origin to this structured world?"Hymn 1.164.5, "Where does the sun hide in the night?", "Where do gods live?"Hymn 1.164.6, "What, where is the unborn support for the born universe?";Hymn 1.164.20 (a hymn that is widely cited in the Upanishads as the parable of the Body and the Soul): "Two birds with fair wings, inseparable companions; Have found refuge in the same sheltering tree. One incessantly eats from the fig tree; the other, not eating, just looks on.";Sources: (a) Antonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, ISBN978-0595269259, pages 64-69;Jan Gonda, A History of Indian Literature: Veda and Upanishads, Volume 1, Part 1, Otto Harrassowitz Verlag, ISBN978-3447016032, pages 134-135;Rigveda Book 1, Hymn 164 Wikisource

^For 1875 total verses, see the numbering given in Ralph T. H. Griffith. Griffith's introduction mentions the recension history for his text. Repetitions may be found by consulting the cross-index in Griffith pp. 491-99.

^"The latest of the four Vedas, the Atharva-Veda, is, as we have seen, largely composed of magical texts and charms, but here and there we find cosmological hymns which anticipate the Upanishads, -- hymns to Skambha, the 'Support', who is seen as the first principle which is both the material and efficient cause of the universe, to Prāna, the 'Breath of Life', to Vāc, the 'Word', and so on." Zaehner 1966, p. vii.

^Wiman Dissanayake (1993), Self as Body in Asian Theory and Practice (Editors: Thomas P. Kasulis et al), State University of New York Press, ISBN978-0791410806, page 39; Quote: "The Upanishads form the foundations of Hindu philosophical thought and the central theme of the Upanishads is the identity of Atman and Brahman, or the inner self and the cosmic self.";Michael McDowell and Nathan Brown (2009), World Religions, Penguin, ISBN978-1592578467, pages 208-210

^Patrick Olivelle (2014), The Early Upanisads, Oxford University Press, ISBN978-0195352429, page 3; Quote: "Even though theoretically the whole of vedic corpus is accepted as revealed truth [shruti], in reality it is the Upanishads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu. Upanishads are the scriptures par excellence of Hinduism".

^See Shankara's Introduction at Google Books to Brihad Aranyaka Upanishad at pages 1-5; Quote - "The Vedas are divided in two parts, the first is the karma-kanda, the ceremonial part, also (called) purva-kanda, and treats on ceremonies; the second part is the jnana kanda, the part which contains knowledge, also named uttara-kanda or posterior part, and unfolds the knowledge of Brahma or the universal soul." (Translator: Edward Roer)

Smith, Brian K. (1992), "Canonical Authority and Social Classification: Veda and 'Varṇa' in Ancient Indian Texts", History of Religions, The University of Chicago Press, pp. 103–125, doi:10.2307/1062753